This seems to be a midrash about converts to Judaism, and indeed it has an important message in that matter. I believe we can also take this to a deeper level about spirituality in general. I’ll address both after the midrash; for now, listen:

R. Abbahu opened his discourse with the text, They shall return, dwelling under his shadow (Hosea 14:8). These, he said, are the converts who come and take shelter under the shadow of the Holy One, blessed be He. They shall make corn grow (ib.) means, they become the root just like Israel, even as thou sayest, Corn shall make the young men flourish, and wine the maids (Zech. 9:17). And they shall blossom as the vine (Hosea loc. cit.), even as thou sayest, Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it (Ps. 80:9).

Another interpretation: They shall make corn grow (Hosea loc. cit.) speaks of Talmud, And they shall blossom as the vine speaks of Aggadah and Halachah (laws). The mention of shall be as the wine of Lebanon suggests: The Holy One, blessed be He, said: ‘The names of converts are as pleasing to Me as the wine of libation which is offered to Me on the altar.’

Midrash Rabbah – Leviticus I:2

Converts to Judaism know a special challenge: having been drawn to this ancient religion, they know the privilege and honor of joining this people. And yet there are many born Jews who have a difficult time accepting the convert, as this midrash alludes. Why else would we need a teaching about how valuable converts are, especially since proselytizing is actively discouraged! This is only one of many instances in midrash, Talmud and halachah (Jewish law) in which the matter of converts is addressed. Indeed, it is forbidden by numerous laws to identify a convert as such, or even speak of their pre-Jewish days!

And yet there is a real value that the convert brings: other experiences, other contexts, other perspectives, all of which are somehow "digested" into klal Yisrael – the Jewish people. It is this "foreign fertilizer" which, in the proper proportion, allows the religion to flourish. For Judaism, like any other religion, cannot survive if it becomes stagnant or too insular. Yet it must, especially in light of its small numbers, be careful about change. What a paradox!

So yes, it is the role of the convert to become one with the people and help it to grow like corn – tall and strong. Simultaneously, the convert must be invisible, indistinguishable from other Jews – become part of the root itself, knowing he or she is as sweet to G!d as wine.

Now, onto the deeper issue. Traditionally, "Jews by Choice" are seen as Jewish neshamot – souls – that happen to have been born (or reborn) into non-Jewish bodies. At a first glance, this view could be seen as even more insular: "Converts were never really not Jewish, so we don’t allow any outsiders in at all." Nothing could be further from the truth.

What this view acknowledges is the deep, visceral pull that our spiritual selves feel towards Ein Sof – That which is without limit or definition. Whatever religious or spiritual practice one has, once you have felt that tug, it is hard to ignore it.

And it is a tug that pulls you in a particular direction, even though the path or process is often unclear. Usually, the path has familiar elements to it, but inevitably our journey will require something new from us: some fundamental change.

This view – that converts are Jewish souls, no matter what their physical lineage – acknowledges the strength of that pull, and how it must uproot one from one’s "comfort zone." How important is this pull?

Consider that the Messiah is taught will be a descendant of Ruth’s – a convert! And that Rabbi Akiva, one of the greatest Talmudic scholars, was also a convert!

The point is that the power of this pull to the Eternal One is formidable, if we give ourselves to it. It will change our lives, and, G!d-willing, make us a force for good in this world – no matter what our path.

This midrash begins with an examination of the thing we have been told over and over – that there are six hundred and thirteen commandments in the Torah. It turns out, there’s a problem with that number, which the Sages then turn to an important lesson about managing to balance spirituality and earning a living.

Now, I could just put in the lesson, but for those who are interested in gematria – Jewish numerology – I thought I would include this rather unique calculation as well! Listen:

It is written, Moses commanded us a law, etc. (Deut. 33:4). R. Simlai taught: Six hundred and thirteen precepts were given to Israel through Moses, this number being the numerical value of the word Torah. Should you object that this is not so, since the word only amounts to six hundred and eleven* and ask where, therefore, will you obtain the other two? In answer, the Sages said: The two commands of ‘I am the Lord’ and ‘Thou shalt have no other gods before Me’ were heard from the mouth of the Lord Himself, and Moses only told them six hundred and eleven, as it says, ‘Moses commanded us a law,’ an inheritance (morashah) of the congregation of Jacob: it is an everlasting heritage unto Israel.

Imagine a prince who has been taken captive across the sea when small; even after the lapse of many years he is not abashed, for he consoles himself by saying: ‘I will yet return to the possession of my ancestors!’ So it is with a scholar who departs from the study of the Torah and engages in other pursuits, yet even after many years have elapsed when he wishes to return to its study he is not abashed, because he says: ‘I am returning to the heritage of my ancestors.’

Midrash Rabbah – Exodus XXXII:7

In the classic metaphor of Jewish stories, we are "captured" (as the prince in the story is) when we become bound up in the material world, and forget the spiritual reality that pervades all life. We can be "rescued" from this bondage at any time by returning to it, although there are times when such a rescue seems far too difficult and distant to achieve.

Nonetheless, there is much in the way of good news here: first of all, our heritage – that of having been given the Torah, in the broadest sense of the word: our spiritual life – is eternal and never diminished. When we return to it, we should not be abashed or ashamed at having left, but simply rejoice in having been rescued!

And secondly, we are told that listening to holy stories is the equivalent of studying the deepest mysteries of G!d: and what could be more pleasant than listening to holy stories!?

The lesson? We are never so far removed from the spiritual world that we cannot get a taste of it, in its full glory. And, since we have also learned that "without bread there is no Torah, and without Torah there is no bread," all we need do is establish a rhythm to those returns, and thereby find all the nourishment – spiritual and physical – that we need.

Finally: if you find yourself running out of stories, let me know! I have a few in my back pocket I would be glad to share with you – or your community!

* There are four letters in the Hebrew word Torah, which are difficult to reproduce in this blog, which does not include a Hebrew font. They correspond to the English sounds T (400), O (6), R (200), and AH (5), or 611 in total.

Sometimes a value seems very clear: don’t steal, don’t murder, don’t lie. In the face of these simple, clear values, the question arises, why do we need a story? Why all these extra words? Isn’t it enough to just say, "treat everyone fairly?"

When the Sages developed midrash, they were trying to make things understandable that were either confusing or hidden within the text. Sometimes they would use a logical explanation, but often they would turn to story – to aggadah – to illuminate their point even more clearly.

This midrash – like all of the ones we choose for these emails – uses aggadah to highlight a "simple" concept: don’t prejudge people. After you’ve considered it… well, for now just listen:

It is written, Keep ye justice, and do righteousness (Isaiah 56:1). This bears out what Scripture says, These also are the sayings of the wise. To have a preference persons in judgment is not good (Prov. 24:23). The Holy One, blessed be He, said: ‘What caused the judges to know how to judge? The fact that you received the Torah in which is written, These are the ordinances, etc. Know ye therefore that "To have preference for persons in judgment is not good."’

What is the lesson of, ‘It is not good?’ It seems so obvious! But consider this: when the judge sits and judges in truth, G!d, as it were, leaves His topmost heaven and causes His Shechinah (the Divine Presence) to be at the judge’s side; but when He sees that he has a preference for some over others, He removes His Shechinah and goes back to Heaven. The angels then say to Him: ‘Lord of the Universe! What is the matter?’ He replies: ‘I saw a judge who prefers some persons and I have removed Myself from thence.’

What does G!d do? He draws His sword in front of him to remind him that there is a Judge above, as it says, Be ye afraid of the sword; for wrath bringeth the punishments of the sword, that ye may know there is a judgment (Job 19:29).

Midrash Rabbah – Exodus XXX:24

For me, the imagery of this midrash – captured so eloquently above by M’ Shoshannah! – is quite powerful. Using a very sweet carrot, we are told that the Shechinah – G!d’s divine Presence here on earth, understood to be a feminine force – sits beside a judge who judges justly, without prejudice. Yes, the stick is there too – the sword of death – but the promise of the reward is quite compelling on its own!

Taking it beyond a simple reward, it is worth considering what it means to have the Shechinah present. The Shechinah is that "surface" where the Eternal One – who is in a Wholly/Holy different world – actually touches and interacts with our own mundane world. She is not a reward, per se, but is the actual event of G!d’s power intervening in our lives!

Think on it for a moment – this midrash says that G!d is actually intervening in our world every time justice is meted out justly. (The three red letters in the illustration say "Tzedek" – Justice). By a "simple" human action, we are given the ability to invite the Divine into this world – and also given the promise that the Eternal One, in the guise of the Shechinah, will indeed appear!

How wonderful a privilege! And all we must do is be impartial in our judgments.

Now, isn’t that a better presentation than the simple "don’t prejudge others"?

What do you see?

M’ Shoshannah’s art is filled with imagery that reflects her deep understanding and interpretation of each week’s midrash. While she and I discuss these elements each week, we do not impose them upon you, the reader.

This is because, no matter what the intent of the artist, the viewer creates yet more art, more understanding, more meaning as they view the work.

So, share with us, please – what do you see? Leave a comment below, or drop us an email!

Many of us have heard the lesson that all Jews were present at Mount Sinai when the Torah was given – created or not yet created. This, in itself, creates an interesting paradox.

This midrash takes the matter a step further: what of the events that transpired there, particularly what was spoken by the Eternal One? Listen:

R. Isaac said: The prophets received from Sinai the messages they were to prophesy to subsequent generations; for Moses told Israel: But with him that standeth here with us this day before the Lord our G!d, and also with him that is not here with us this day, etc. (Deut. 29:14). It does not say ‘that is not here standing with us this day,’ but just ‘with us this day:’ these are the souls that will one day be created; and because there is not yet any substance in them the word ‘standing’ is not used with them. Although they did not yet exist, still each one received his share of the Torah, including Malachi and Isaiah.

Not only did all the prophets receive their prophecy from Sinai, but also each of the Sages that arose in every generation received his wisdom from Sinai, for so it says, These words the Lord spoke unto all your assembly… with a great voice, and it went on no more. (Deut. 5:19). R. Johanan said: It was one voice that divided itself into seven voices, and these into seventy languages. R. Simeon b. Lakish said: It was the voice from which all the subsequent prophets received their prophecy. The Sages said: It had no echo.

As to the view of R. Johanan, the following verse supports him, for it says, The Lord giveth the word; they that proclaim the tidings are a great host (Ps. 68:12).

Midrash Rabbah – Exodus XXVIII:6

According to this midrash, there are several elements to what was spoken at Sinai:

It was spoken in several tongues, simultaneously;

It was heard in even more tongues, again simultaneously;

It was spoken with the single voice from which all wisdom and prophecy is received; and

It had no echo.

Consider the first two points: G!d’s Voice is heard by each of us in the language (tongue) best suited to us. What a compelling case for the strength of diversity this makes! You and I each get to share in the Divine One’s wisdom (and other blessings), even though what I receive seems completely foreign to you!

The third point amplifies this, and brings it into the present: when we speak with wisdom, we are speaking the words / things we heard before we were conceived! How awesome, to think that the words that leave our mouths can have their direct source at Sinai! And what a responsibility for laShon haTov (good speech) that creates!

Now, the last point: that the Voice had no echo. What could this possibly mean? Here are my thoughts:

Think about echoes – what relationship do they have to their source? They sound similar, but they are diminished in power, and ultimately fade. They also "bounce" off solid objects, and seem to come to us from a very different direction than the source.

So, it seems to me, it is with G!d’s wisdom. It is never diminished, encounters no obstacles, and never comes from the "wrong" direction.

But that is just my interpretation – what do you think? Leave a comment and let me know!

"And it came to pass, when Pharaoh had let the people go…" (Parasha Beshallach: Exodus 13:17)

This is one of a pair of midrashim that plays on the opening word of the portion, which is "wayyehi," or "It was." By taking the first syllable as a word (remember, there are no punctuation marks or vowels in the Torah, and even the division between words is somewhat arbitrary), the sages saw the exclamation "way!" – "alas!" If someone is wailing, they wondered, who was it? Moses or Pharaoh? Both, it turns out – and here is Moses’ story…

When Pharaoh let the people go, who wailed "Alas!" (Way!)? It was Moses. This can be compared to a man who was appointed to be the shoshbin (a position like the best man) for the king’s daughter, but who learned that it had been foretold that he would not be allowed to enter the house of the groom with her for the nuptial ceremony. People, seeing him begin to weep, asked him why. He answered, "I weep because, though I have taken much trouble in bringing her out of her father’s house, yet I am not destined to be at her side in the marriage ceremony." Moses complained in this same manner: "I who have wearied myself in bringing Israel out of Egypt and not destined to enter the land with them!" This explains: wayyehi beshallach.

Midrash Rabbah – Exodus XX:8

In appreciating this midrash, I encourage you to pay special attention to Maggidah Shoshannah’s illustration. It depicts both the march of the bridal party and the Israelites from Egypt. There is a veiled woman at the head of the party, behind the shoshbin. Who does this represent? It is clearly the bride in the nuptial procession, but who for the Exodus? Why are some objects clear, and others distinct? Are the people in the procession descending, ascending, or both?

Remember, the gates of inspiration open the widest in the face of ambiguity. Why would both Pharaoh and Moses weep at the Exodus? What is it about these moments of transition that is so powerful, so awesome?

The deeper insights come as we examine the role of the shoshbin in traditional practice. As the very best friend of the groom, he assumed special duties, responsibilities and privileges – as well as limitations. He was there to see that things went according to plan, of course, but there was much more. And the shoshbin is responsible for giving gifts to all the attendees, as well as to absorb some of the costs of the wedding itself.

It was assumed that the groom would reciprocate and be his shoshbin, so close is the bond between the two. In fact, that bond was so strong that a shoshbin was barred from testifying in court about matters involving the groom!

So, in what ways is Moses our shoshbin? Does he have a special relationship – so special that he must pay some of the costs of the Eternal One’s "wedding?" What gifts did he provide to the party?

Delight in the sweetness of the metaphor; savor it as if it were a piece of wedding cake! Who knows what riches you will find!

As we approach the climax of the recounting of the plagues – the final, horrific tenth plague is about to be unleashed – the text suddenly moves to the commandments for Pesach (Passover), and its position as the first of the months. Why this sudden shift in narrative? There must be something especially relevant about the placement; otherwise, it would follow more logically a bit later, after the first Pesach, as a method to keep the memory of that first Passover solid in our people’s history. So what do the Sages say?

The moon was created on account of the festivals, and Israel increases and diminishes just as the moon does; and this does not harm it, since it is for the sake of the festivals. For all who count time, count it by the sun, according to the date of the world and according to men’s ages, and it is that which makes known man’s term, viz. how many years he has seen the sun. Have you a right to say that He made the moon because of the festivals? Hence David arose and explained ‘Who appointed the moon for seasons.’ They said to David: ‘While we were yet in Egypt, we received the month of the moon.’ This explains: This month shall be unto you.

Midrash Rabbah – Exodus XV:22

It is not only the first "month," but the first festival that is created in this part of Torah. In so doing, we establish two simultaneous calendars, calendars that in fact are never quite in sync (despite the laudable efforts of those who follow). One is solar, and it is reserved for secular life; the other is lunar, and it is reserved for the holy.

These two calendars are much like the rational and irrational number systems: they weave together, but ultimately live in different worlds. We are either in the rational / solar / secular universe, or the irrational / lunar / holy one.

And is not holiness irrational? Which is not to say crazy, but of a different world than the rational, intellectual one? Indeed, just as the Hebrew for "holy" – kadosh – actually means "separate," so that world is outside the secular. How do we enter that different world? With rituals and awareness, and with kavannah – intent.

There are many other, deeper meanings within this midrash. Consider its first sentence: how the fortunes of Israel wax and wane, and how our own attentiveness to the life of Spirit does the same.

Also consider that the lunar cycle is the cycle of women: what does that say about the nature of holiness, festivals, and the relationship between Israel / humanity and G!d?

Let the heavens rejoice and the earth exult,
let the sea and all its fullness thunder.Psalm 96:11

How magnificent to imagine all of creation rejoicing! My mind can barely contain the image… perhaps because it is not intended for the mind…

And now, for a more carefully considered plan regarding these daily Psalms.

Upon the sterling advice of a dear friend and treasured sage, I will not be interpreting Psalms on a daily basis. Instead, I will set the pace a little more judiciously: I will provide the schedule (or is it pschedule?) for each week in advance, and tweet/facebook status the verse that moves me. Then, I will pick one of those and reflect on it in the following week. This should help keep the volume of reading down for you all, and allow me a better chance of living up to my commitment.